Monday, February 20, 2012

Political Landscape: 20th Century


The article by Stromquist addresses the municipal reform of politics in the city of Cleveland.  He argues that the middle class achievements in political reform have been overestimated, and there has not been enough attention paid to the restructuring of municipal politics due to class warfare.  Social turmoil ensued when the middle-class skilled laborers or old immigrants clashed with newer immigrants looking for unskilled factory jobs, especially when protests and strikes broke out which were backed by trade and labor unions.  This social turmoil on both sides of the economic strata added to the decay of the party system, which in turn helped to shape the political structure of municipal politics in Cleveland.  Stromquist says "What we have lacked is a more precise understanding of how the social turmoil of these decades intersected with a decaying party system to produce changes in American politics, particularly at the municipal level, that created openings for reform"[1].  Although admittedly Cleveland was not representative of a large class of American municipalities, it “reveals with particular clarity the interplay of class forces in constituting a new politics of reform”[2]

Flanagan argues in her article that the male and female City Clubs, with their involvement in the local politics (particularly in the city of Chicago) and conflicting views on municipal issues, were mainly responsible for shaping progressive reform.  She gives specific details regarding the male and female City Clubs with regards to the municipal sanitation services, public education, and the issue of police power (especially during labor strikes).  She argues that, “the vision pursued by members of the Woman’s City Club has not been studied, in large part because of the tendency in Progressive Era political history to study men”[3].  She argues that men and women drew their conclusions regarding municipal reform from their daily experiences, where men focused primarily on profitability and fiscal efficiency and women relied on their experiences in the home environment and sought the well being of everyone[4]

I think both of these points are excellent and definitively valid, and I don’t think it would be appropriate to assume that one historian is more correct than the other.  Both focus on different aspects of progressive reform methods in different cities.  Cleveland was better suited to reform through labor unions and class distinctions since its economy was based on transportation and heavy manufacturing, and it wasn’t a primary storm center of labor conflict like other large American cities[5].  Chicago had very high membership (totaling in the thousands for each) and political involvement from the city clubs for both men and women[6].  Also, Chicago had a long history of prominent and powerful women ever since the creation of Hull House and other settlement houses in the 1880’s.  The common denominator in each article is that a minority group (the immigrant working class in Stromquist’s and women in Flanagan’s) had differing viewpoints on social issues.  These both eventually led to escalation in the form of strikes and police violence, which brought attention to the issues and eventually led each to put progressive reform policies into place.          



[1] Shelton Stromquist, The Crucible of Class: Cleveland Politics and the Origins of Municipal Reform in the Progressive Era, (Journal of Urban History, Vol. 23 No. 2, Sage Publishing, January 1997), 195.
[2] Ibid, 197.
[3] Maureen A. Flanagan, Gender and Urban Political Reform: The City Club and the Woman’s City Club of Chicago in the Progressive Era, (The American Historical Review, Vol. 95, No. 4, University of Chicago Press on behalf of the American Historical Association, October, 1990), 1044.
[4] Ibid, 1046.
[5] Stromquist, 196.
[6] Flanagan, 1035.

Wednesday, February 15, 2012

Nast's Every Dog (No Distinction of Color) Has His Day


In this image entitled “’Every Dog’ (No Distinction of Color) ‘Has His Day’”, Nast depicts a Chinese immigrant with a Native American (standing over his shoulder) both reading a posted message entitled “The Chinese Problem”.  Other notable quotations included on the posting: “Prohibit Chinese Immigration”, “Laws Providing for Their Banishment”, “Foreigners Not Wanted” etc.  The significance of the Native American becomes more clear with the image of the railroad train above.  The first one (labeled GO WEST!) going towards the Pacific shows a steady train with its horn blasting, chasing after a Native American who seems to be running for his life.  The second one (labeled GO EAST!) shows a Chinese immigrant chasing a wobbly and unsteady train heading in the opposite direction.  The caption at the bottom reads ‘RED GENTLEMAN TO YELLOW GENTLEMAN’. “Pale face ‘fraid you crowd him out, as he did me”.  This makes it very clear that Nast is addressing the white prejudice against Chinese immigrants, and their fear at the time of being overrun and becoming the minorities in America.

There are other subtle, yet important, messages throughout Nast’s political cartoon.  The caption “The Chinese Must Go” by Kearney (A Real American) leads one to discover that this reference is to Denis Kearney, who was an outspoken proponent against the Chinese railway workers, calling for their expulsion because they’re willingness to work for such low wages took away jobs from “real Americans”.  Nast’s caption “a Real American” refers to the fact that Kearney emigrated from Ireland in 1868[1], implying obviously that he should be considered no more “American” than a Chinese immigrant.

There is also a small caption in the corner, which reads “Down On The Nigger- KKK”, along with a sleepy looking African American man sitting down and resting against a tree in the background.  His hat is pulled down over his eyes and his legs are crossed, and there is a caption written on the tree that says “My Day is Coming”.  This addresses the anti-Black sentiment felt by many Americans during the reconstruction (especially the outspoken and violent KKK), and foreshadowing the possibility that African Americans, like the Chinese Immigrants, may soon be subjected to laws excluding them from work and possibly banishment back to Africa due to the difference in their physical characteristics to “real Americans”, such as Irish immigrants.                 


[1] PBS.  New Perspectives On The West.  “Denis Kearney, 1847-1907”. http://www.pbs.org/weta/thewest/people/i_r/kearney.htm (accessed 15 February 2012)

Friday, February 10, 2012

French Revolution Blog Assignment


French Revolution Blog Assignment

In the essay “Citizenship and Social Class”, T.H. Marshal draws the conclusion that attaining citizenship, or being a fully-fledged member of society, makes one equal with respect to rights and duties.  Social class is, by definition, based on inequality, and both citizenship and social class are influenced together by a capitalist economy.  To make this relationship more clear, he explains that citizenship is composed of civil rights, which provide allows a person to take control of their own destiny in a free economy and to “deny him social protection on the ground that he was equipped with the means to protect himself” (150).  He makes a great point when he explains that civil rights confers the legal capacity to attain anything, but does not guarantee the possession of anything.  He says:

A property right is not a right
to possess property, but a right
to acquire it, if you can, and to
protect it, if you can get it.  But, if
you use these arguments to explain
to a pauper that his property rights
are the same as those of a million-aire,
he will probably accuse you of quibbling (151)

This holds very true today.  Class distinction used to play an enormous roll on how much members of society were limited to what they could or could not achieve in their lifetimes (particularly in the industrial age).  Today, it seems that everybody who is a citizen enjoys the same rights as each other and has the same opportunity by law to achieve anything that anybody else can.  But this is not the reality.  The reality is that there is still a massive, and growing class distinction between the upper class and the rest of society.  Besides the fact that the wealthy have easier access to better education and more job security, in 2008 only 19%  of the income of the wealthiest 1% of America came from wages and salaries (Domhoff, http://www2.ucsc.edu/whorulesamerica/power/wealth.html). 

There are some protest movements today that aim to draw attention to this disparity of wealth, but it is harder to gain attention today (rather than Revolutionary France, for example) because as citizens we are all afforded the same rights by the government and have an equal representation in our day to day lives.  There is no longer that (legally speaking) presupposition of our destinies based on class, which makes it harder for those unsatisfied with the wage disparity in the U.S. to draw attention to anything in particular that needs to be changed in order to create a level playing field for the competition of high paying jobs. 

The idea that basic human rights are very powerful, and easily understood by people during the Enlightenment Age to be a better way of governing than an absolute monarchy since each person should be equally protected and represented in the government.  A society given these freedoms lends naturally to a capitalist economy, as everyone is theoretically the same in the protection of the government.  Hard work and innovation are supposedly what separates the wealthy from the poor.  Marshall finishes his essay with the question of whether there are “natural limits to the contemporary drive towards greater social and economic equality” or if there is an ultimate aim in the economic structure that can be accomplished (153-154).  We continue to live in a society that touts freedom from economic oppression, but it seems there will always be those who are oppressed despite the freedoms the law bestows.

Thursday, February 2, 2012

Unit 3: Olaudah Equiano


Though there is evidence on both sides of the argument regarding Equiano’s birthplace, it seems more likely that he was born in South Carolina for a few different reasons.   First, the written evidence that doesn’t come directly from Equiano’s hand supports the notion that he was born in Carolina (his baptismal record from St. Margaret’s Church as well as the record from his Arctic expedition).  Second, the circumstantial evidence shows further discrepancies regarding the dates of his travels from America to England.  Third, although the text in Equiano’s narrative is somewhat plausible to be true, it is more plausible that he fabricated his story by reading authors like Anthony Benezet and speaking with African slaves who had actually experienced being kidnapped from Africa. 

Equiano’s main objective in writing this narrative is to educate white Europeans and Americans on the cruelty and inhumane treatment of black slaves (and to establish that they are people, and not property or less human), and so factual accuracy becomes a secondary concern.  For example, although Equiano never uses his name before the publication of his autobiography, in the text he says that in his language his name “signifies vicissitude or fortune also, one favoured, and having a loud voice and well spoken”[1].  This description matches up very well to Equiano’s personality and his life, considering that he was a slave but became an accomplished author who fought hard for a cause he believed in.    Another extremely unlikely scenario to actually have occurred is when Equiano was briefly reunited with his sister after their initial separation.  Though entirely possible, this could more likely be an example of Equiano captivating his audience by using emotional appeal.  This makes his story more interesting, his character more likeable, and his ordeal just that much more appalling.  

Those that believe Equiano actually was born in Africa use this argument: his motivation was to abolish the slave trade, and therefore he would not publish anything false for fear of falling into disrepute.  The counter argument is this: if he did not actually experience the kidnapping from Africa, he would not have had the most compelling story for abolishing the slave trade.  There is little doubt that Equiano had first hand experience in slavery and the atrocities committed in its name, yet it was very important to include the horrors experienced during the Middle Passage from Africa to make his autobiography more compelling to his cause.   


[1] Olaudah Equiano or Gustavus Vassa, The Interesting Narrative of the Life of Olaudah Equiano, Written by Himself, The Bedford Series in History and Culture, (Bedford/St. Martins, Boston 2007), 52.

Sunday, January 22, 2012

Columbus

At the forefront of Spanish exploration was the possibility of creating wealth for this newly unified empire.  Fernando and Isabel funded Columbus’s voyage (against the advice of their advisors) because they wanted to catch up with their rival Portugal in scope and success of exploration of the Atlantic[1].  This was especially attractive because, according to Columbus, the possibility existed of a shorter route to Asia than sailing around the Cape of Good Hope, which would again give Spain a competitive advantage over their rival neighbors in the race for trade and empire[2].  Neither missionary activity nor possible conquests of people were discussed in the documents leading up to Columbus’s first voyage on behalf of the Spanish crown, which shows that building and empire and generating wealth was the primary consideration of this first voyage[3].  However, on the second voyage “the pope legitimized Fernando and Isabel’s enterprise by defining it as a mission to spread the Christian faith”[4]. 
… you may freely and licitly receive and levy the tithe in this way in the said
islands from their natives and inhabitants, after they have been acquired and
recovered, as is stated, once a sufficient endowment has first been assigned
really and effectively to the churches which will be erected in the said islands
by you and your said successors, according to the ordination of the diocesan
bishops of the places then serving, whose consciences we charge in this matter… [5]
At this point, the spreading Christianity to these new Spanish subjects became as important as the wealth factor (which, after the formal institution of encomienda, went hand in hand).
Columbus struck what seemed to be a handsome deal with Fernando and Isabel before the first voyage.  He was given broad jurisdiction over maritime affairs, along with the title of Governor of any of the new lands he might find.  He was allowed to transfer nobility to his descendents, and also given the opportunity to invest 1/8th of the cost of the voyage and share the profits accordingly[6] (however, after his inability to produce the wealth that was expected and displayed his inability to govern effectively, the monarchy replaced him with Francisco de Bobadilla and removed him of his titles).  Yet the most important stipulation of the deal from the viewpoint of Fernando and Isabel was that Columbus was an official representative of the catholic monarchs, “ensuring that any lands he might find would belong to the Spanish crown, not to him”[7].  This clause in the deal showed that the Spanish monarchy not only wanted to reap the riches in the lands of the new world, but also had a desire to expand their empire in territory and subjects.   Since the expulsion of the Moors in 1492 and subsequent inquisition, expanding their rule as Catholic monarchs was only a natural extension of the Reconquista and the unification of their empire under a single religion. 


[1]  Geoffrey Symcox and Blair Sullivan.  Christopher Columbus and the Enterprise of the Indies: A Brief History with Documents. Bedford Series in History and Culture (Boston: Bedford/St. Martins, 2005),  13
[2] Symcox and Sullivan, 13
[3] Symcox and Sullivan, 13-14
[4] Symcox and Sullivan, 19
[5] Alexander VI, Rome, November 16, 1501, Papal Bull Eximie Devotionis,  In Italian Reports on America 1493-1522: Letters, Dispatches, and Papal Bulls, ed. Geoffrey Symcox and Giovanna Rabitti, trans. Peter D. Diehl, Blair Sullivan Repertorium Columbianum 10 (Turnhout, Belgium: Brepols, 2001) 58-59 quoted in Geoffrey Symcox and Blair Sullivan, Christopher Columbus and the Enterprise of the Indies: A Brief History with Documents, Bedford Series in History and Culture (Boston: Bedford/St. Martins, 2005), 153
[6] Symcox and Sullivan, 13
[7] Symcox and Sullivan, 13

Wednesday, January 11, 2012

Hi Everyone,

My name is Karl Dragosz and I'm 25 years old.  I went to community college in San Diego right after high school for a year, and then I took time off to tour with Riverdance (international Irish dancing production show).  I Irish danced since I was young and did very well at international competitions, so it was a great honor to be asked to do the show.  I was able to travel and perform all over North America, Europe, Asia, and the Middle East and made a lot of great friends.  I knew I didn't want to make a career out of it but instead wanted to finish up my undergrad at ASU and at least have the option of continuing on to pursue business or legal studies.  During lengthy periods of downtime, I continued chipping away at classes both at community college and ASU.  I did a study abroad semester in Galway, Ireland in 2009 and was able to study very interesting history not typically offered here in the US.  To date, I only have to take this class and  HST498 to fulfill all my major history requirements.

I'm simultaneously enrolled in ASU Online while working as an account manager for my brother's international trading and sourcing company based out of Shanghai.  I'm located in Orange County, CA but constantly traveling and working unusual hours.  I'm looking forward to the added challenge of this class by being forced to optimize my efficiency and work myself to the limit to pursue my personal and professional goals.

Nice meeting you all and best of luck this semester,

Karl